English
If we speculate, since there is no time for tomorrow and the day after, it is not appropriate to offer food and so on. Although we have not directly seen that there is a next life, we have not seen that there is not, so how can we speculate that there is not? While one does not consider subsequent speculation to be valid, clinging to the wrong speculation of a philosophical system is both pitiable and laughable. This kind of reasoning is truly lamentable! Considering such reasoning, who would agree with the view that the four great elements, such as earth, which are considered to truly exist, are combined, and that all five objects and five faculties are established? The so-called combination is because it is not a collection of many things. Therefore, the consciousness that grasps the combination will also become many, and it is impossible for it to correspond to a single real object. So it is said. Thirdly, in the view of the Samkhya school, it is explained that a truly single consciousness is impossible. This includes two parts: stating the refutation and refuting the answer to the objection. First, courage and so on, the self-sound and so on, also appear as one meaning in the direction. Consciousness is not rational, because it is the nature of the three, appearing as an object. It is said that this is because a person named Sage Kapila, who obtained the merits of asceticism, appeared during the time when the king ruled the country and lived in the Himalayas. He composed the texts "Sixty Chapters on Isvara Krishna," "Fifty Characteristics," and so on, as well as the three valid cognitions and seven commentaries, in accordance with his meditative experiences. Those who take these texts as their standard are called Kapilas or Samkhyas. They say that all knowable things are twenty-five realities, which are divided into sentient and non-sentient. Among them, the self, the person of sentient consciousness, is sentient consciousness and possesses five distinctions such as permanence and reality. The source of all non-sentient things, the Pradhana, is permanent, one, non-sentient, not an eater but a doer. Its essence is difficult to understand because the three qualities of रजस् (Rajas, rajas, passion), तमस् (Tamas, tamas, darkness), and सत्त्व (Sattva, sattva, goodness) are equal. रजस् (Rajas, rajas, passion) is suffering or grief, सत्त्व (Sattva, sattva, goodness) is happiness, and तमस् (Tamas, tamas, darkness) is equanimity. These three are गुण (guna, guna, quality, attribute). Since these three are not greater or lesser, and do not lean towards any side, they are the main cause, just like clay is the material for pots and so on. They believe that twenty-three transformations arise from this, that is, from the Pradhana arises महान् (Mahat, mahat, great) or बुद्धि (Buddhi, buddhi, intellect), like a clear mirror, from the outside it is an object, and from the inside it is sentient consciousness.
Chinese
当两个补特伽罗的影像显现时，就是补特伽罗享受境的结合。由此增长三种功德，从大生起三种我慢，即变异的我慢、勇猛的我慢和黑暗的我慢。这三者被视为一体。从第一个我慢产生五唯，即声、触、味、色、香。从五唯产生五大，即虚空等。因为依次具有一到五种功德，所以从这些因中安立虚空等，就像从色和味等中安立牛奶一样。从勇猛的我慢，如执著我为最胜，产生十一种根，即眼、耳、鼻、舌、身，这五种是智的根；能说的语根；同样，给予和接受的手；行走的脚；排泄粪便的肛门；使之欢喜的阴门，这五种是业的根；总摄一切的智根，总共产生十一种根。黑暗的我慢是前两者的朋友。如此境与有境相联而住，就像蚕用丝包裹自己一样在轮回中流转。当何时认识到境的过患，内心专注而修习禅定的眼睛，看到自在主以羞愧之态收摄诸变异时，觉识之补特伽罗不与境相联而自在安住，解脱系缚之境而希求解脱。这认为阿赖耶识是自在主，意识是我的错谬之基。从自在主的界限中生起变异的方式等同于从觉识中生起觉识的方式。详细而言，此宗义的安立与唯识宗的遍计所执性最为接近。在外道中是最好的宗义，并且他们自己宗派内部的理解也很好。如此随顺数论派的人们，认为一切境都是三种功德的自性，因此这样说道：凡是勇猛等三种功德的自性所成的声音和所知等变异，都认为是所缘境的宗派，也认为其中存在唯一显现的觉识。
English
When the images of two individuals appear, it is the union of the individual enjoying the realm. From this, three qualities increase, and from the great one, three prides arise: the pride of transformation, the pride of courage, and the pride of darkness. These three are considered as one. From the first pride, five subtle elements arise: sound, touch, taste, form, and smell. From the five subtle elements, the five elements arise: space, etc. Because they sequentially possess one to five qualities, space, etc., are established from these causes, just as milk is established from form and taste, etc. From the pride of courage, such as holding oneself as supreme, eleven faculties arise: the five intellectual faculties of eye, ear, nose, tongue, and body; the vocal faculty that controls speech; similarly, the hands that give and take; the feet that walk; the anus that excretes waste; the genitals that cause pleasure, these five are the faculties of action; the intellectual faculty that controls everything, thus eleven faculties arise. The pride of darkness is a friend to the previous two. Thus, when the realm and the one possessing the realm are connected and abide, one wanders in samsara like a silkworm wrapped in silk. When one realizes the faults of the realm and, having attained the eye of meditative concentration by focusing the mind inward, sees the chief one gathering the transformations in a manner of shame, the individual of awareness abides independently without being connected to the realm, desiring liberation by separating from the binding realm. This considers the basis of all as the chief one and the mind-consciousness as the self, which is a basis for error. The manner in which transformations arise from the sphere of the chief one is like the manner in which awareness arises from awareness. In detail, the establishment of this tenet is very close to the completely false nature of the Mind-Only school. It is the best tenet among the outsiders, and there is also a good understanding within their own system. Thus, the followers of the Samkhya school, considering all realms to be the nature of the three qualities, say this: Whatever transformations, such as sound and objects of knowledge, that are the nature of the three qualities, such as courage, are considered to be the objects of focus, and it is also believed that there is a consciousness in which only one meaning appears.
Chinese
并非如此，因为他们承认显现为具有三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)之自性的境。因此，按照他们的观点，一切境都遍及三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)的自性。专注于三者之一是不可能的。第二，颂曰：事物之体性，具有三种相，若彼唯显现，为一相而已，若与彼相违，显现为异相，则彼识如何，能执持彼境？如是说。对此，数论派认为，境事物的体性是三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)。如果识显现为仅仅一种相，如果境和有境以不一致的方式显现，那么，识如何能执持彼境，成为有境呢？这是不可能的。数论派说：虽然三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)都完全存在，但在专注时，只会专注于三者中占主导地位的那个，因此专注会变成单一的。如果这样说，那是不合理的。由于众生的类别、意乐和修道方式的差异，即使是像声音这样的单一事物，也会被各自专注于恐惧、痛苦和快乐。因此，三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)在境上不能有主次之分。如果说，由于较小的部分不显现，所以识没有把握住它，那么，如果按照境存在的方式进入，境就可以被认为是识的识。如果与境不一致，那么它就不能成为执持该境的识，就像蓝色识不能成为彩色识一样。这样一来，声音识也不能成为声音识，因为声音是三种 गुण (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण)的自性，而这个识只执持一种，因此它不会成为执持该境的识。这概括地指出了五种论式。因此，由于他们仅仅通过舍弃正确的智慧，只看到事物的一方面就进行分析和建立，所以所有这些宗派都被称为论式。第四，颂曰：外境纵然无，显现为种种，恒常而存在，若为一分相，或为次第生，识之生起理，极其难安立。如是说。对此，吠陀的边际秘密论者，虽然总体上属于上述吠陀论者的范畴，但他们认为吠陀的深奥精髓是终极的秘密，因此他们自己有许多独特的观点。特别是，上述五种观点都承认境和有境是各自存在的。
English
It is not so, because they admit that the object appears as having the nature of three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण). Therefore, according to their view, all objects are pervaded by the nature of three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण). It is impossible to focus on one of the three. Second, it is said: The nature of things, has three aspects, if it only appears, as one aspect, if it appears, in a way that is contrary to it, then how can that consciousness, hold that object? Thus it is said. To this, the Samkhyas say that the nature of the object is three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण). If consciousness appears as only one aspect, if the object and the subject appear in a way that is inconsistent, then how can consciousness hold that object, becoming the subject? It is impossible. The Samkhyas say: Although all three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण) are fully present, but when focusing, it will only focus on the one that is dominant among the three, therefore the focus will become singular. If it is said like that, it is unreasonable. Due to the differences in the categories, inclinations, and ways of practicing the path of sentient beings, even a single thing like sound will be focused on as fear, pain, and pleasure by each individual. Therefore, the three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण) cannot have a major or minor distinction on the object. If it is said that because the smaller part does not appear, consciousness does not grasp it, then if it enters in accordance with the way the object exists, the object can be considered as the consciousness of consciousness. If it is inconsistent with the object, then it cannot become the consciousness that holds that object, just as blue consciousness cannot become colored consciousness. In that way, sound consciousness cannot become sound consciousness either, because sound is the nature of three guṇas (藏文，梵文天城体，गुण，梵文罗马拟音，guṇa，汉语字面意思， गुण), and this consciousness only holds one, therefore it will not become the consciousness that holds that object. This generally points out the five types of reasoning. Therefore, since they only analyze and establish by abandoning correct wisdom and only seeing one aspect of things, all these schools are called reasoning. Fourth, it is said: Even if external objects do not exist, they appear as various, constantly existing, if it is one aspect, or if it arises sequentially, the arising of consciousness, is extremely difficult to establish. Thus it is said. To this, the secret speakers of the edge of the Vedas, although generally belonging to the category of the aforementioned Vedic scholars, they believe that the profound essence of the Vedas is the ultimate secret, therefore they themselves have many unique views. In particular, the above five views all admit that the object and the subject exist separately.